to glory. Doubtless all has been overruled by Divine love. The rugged pathway that we

have been called upon to walk, the attacks and the snares of the evil one, all contribute to

that essential experience which arising out of patience, ultimately leads to a hope that

maketh not ashamed (Rom. 5: 4, 5).

The Scripture speaks more than once of a `Book of Life', Paul speaks of it, saying,

"My fellow labourers, whose names are in the book of life" (Phil. 4: 3), showing that

those called during his prison ministry have their names therein.  In Rev. 3: 5 the

Divine promise strengthens the overcomer in his fight by assuring him that "I will not

blot out his name out of the book of life" and the reader may find his mind turning to

Rev. 22: 19 where we read in the A.V. "God shall take away his part out of the book of

life" whereas the R.V. reads "from the tree of life" with the critical texts. Those "whose

names are not written in the book of life" will worship the Beast (Rev. 13: 8), even as

Rev. 17: 8 reveals. At the Great White Throne the Book of Life is brought forward,

and to keep close to the wording of the inspired original we read "And if any one was not

found written in the book of life, he was cast into the lake of fire" (Rev. 10: 15). The

prominence given to the Book of Life in the Revelation may be because the emergence of

the true seed is imminent. It refers particularly to the overcomer. See Millennial Studies

in Volume 39: The true seed whose names are in that book will never apostatize;

the false seed whose names were never in that book will follow their own course. Some

of the true seed will miss the glory of the Millennial kingdom and other spheres of

blessing, and will not emerge until the Great White Throne is set up, but even there, it is

revealed that some will be found written, and pass on into life that is life indeed.

A prayerful reading of Psa. 139: would be extremely helpful at this point, of

which the following is a quotation:

The conflict between the two seeds arose out of the disobedience of Man in relation to

the knowledge of good and evil (Gen. 3:). When writing to the believers at Rome, the

Apostle Paul said concerning some that "By good words and fair speeches they deceived

the hearts of the simple" (Rom. 16: 18). He then went on to speak of their `obedience'

saying that he would have them wise unto that which is good, and simple concerning evil.

Now this word `simple' akeraios occurs in the proverb "Wise as serpents, and harmless

as doves" (Matt. 10: 16), where it is evident that the simplicity inculcated by the Apostle is

in marked contrast to the subtlety of the serpent. These words occur just before the

concluding section which deals with the revelation of the mystery which had been kept in

silence (Rom. 16: 25-27).  This mystery we have shown elsewhere refers to the

relationship that exists between Adam, his fall and his seed. It is therefore no surprise to

us to find in Rom. 16: 20 immediately following these words that remind us of the Fall,

a most definite reference to Gen. 3: